Have ye suffered so many things in vain? if it be yet in vain ( τοσαῦτα ἐπάθετε εἰκῆ εἴγε καὶ εἰκῆ); did ye suffer all those troubles for nought? if indeed really for nought. The ambiguity of τοσαῦτα, which means either "so many" or "so great," is preserved by the rendering all those.
The Revisers put so many in the text, and "or so great" in the margin. In respect to ἐπάθετε, the leading of the context in which the verse is embedded might incline us to take the verb in the sense in which it frequently occurs in Greek writers, that of being subjects of such and such treatment, good as well as bad; as, for example, in Josephus, 'Ant.
,' Galatians 3:15, Galatians 3:1, ὅσα παθόντες ἐξ αὐτοῦ καὶ πηλικῶν εὐεργσιῶν μεταλαβόντες, "What treatment having received from him [sc. God], and what huge benefits having partaken of"—the character of the treatment being sufficiently indicated by the context as being that of kindness.
But it is a fatal objection to this view of the passage that, in the forty passages or more in which the verb πάσχω is used in the New Testament, it never is used of good treatment, but always of bad; and so also always in the Septuagint.
We are, therefore, shut up to the sense of "suffering ills," and must endeavour to find, if we can, some circumstances marking the troubles referred to which might serve to explain the seemingly abrupt mention of them here.
And the probable explanation is this: those sufferings were brought upon the Galatian converts, not only through the influence of Jews, but also in consequence of the bitter enmity with which the Jews regarded St.
Paul, as bringing converts over from among the Gentiles to the service of the one true God apart from any regard to the ceremonial Law of Moses. That Jews in general did thus regard St. Paul is shown by the suspicion which even Christian Jews felt towards him (Acts 21:21).
For this no doubt, it was that the Jews in Asia Minor persecuted him from city to city as they did, their animosity against him extending itself also to these who had attached themselves to him as his disciples.
That it did extend itself to his disciples as such appears, as from the nature of the case, so also from Acts 14:22, "That through many tribulations we must enter into the kingdom of God;" as also it is evinced by the strongly indignant tone in which he speaks of the persecuting Jews in his two Epistles to the Thessalonians, written near the very time to which he here alludes (1 Thessalonians 2:14-16; 2 Thessalonians 1:8, 2 Thessalonians 1:9)—this indignation being best accounted for by the supposition that it was roused by his sympathy with the similarly originated sufferings of the Macedonian brethren to whom he was writing.
That the troubles here referred to emanated from the hostility of Jewish legalists may be further gathered from Galatians 5:11; Galatians 6:12 (on which see Exposition). Those Jewish legalists hated both St.
Paul and his converts, because they alike walked in "the Spirit," that is, in the element of Christian spirituality emancipated from the bondage of the Law, and not in "the flesh" of Mosaic ceremonialism.
Hence it is that the mention in Galatians 6:3 of the Galatian brethren having "begun with the Spirit," leads him on to the thought of the sufferings which just on that very account had been brought upon them.
"For nought." This adverb εἰκῆ sometimes means, prospectively, "to no good," as in Galatians 4:11, "bestowed labour upon you in vain," and probably in 1 Corinthians 15:2; sometimes, retrospectively, "for no just cause," as in Colossians 2:18, "vainly puffed up."
The English phrase, "for nought," has just a similar ambiguity. The apostle may, therefore, mean either this—Did ye suffer all these troubles to reap after all no benefit from your suffering them, forfeiting as you do (Galatians 5:4) the reward which you might else have expected from the great Retributor (2 Thessalonians 1:6, 2 Thessalonians 1:7) through your forsaking that ground of faith on which ye then stood, if indeed ye have forsaken it?
or this—Did ye provoke all that persecution without just cause?—if, indeed, there was no just cause as ye seem now to think. According to the former view, the Galatians were now nullifying the benefit which might have accrued to them from their former endurance of persecution; according to the latter, they were now stultifying their former conduct in provoking these persecutions.
The first seems somewhat the easiest. εἴ γε, as in Colossians 1:23. The concluding clause has been here regarded as a reaching forth of the apostle's soul towards the hope that better thoughts might yet prevail with the Galatian waverers, so that they would not lose the reward of having suffered for Christ—a hope which he thus glances at, if so be he might thus lure them to its realization.
But another view of the words has commended itself to not a few eminent critics, namely, that the apostle glances at the darker prospect; as if he had said, "If it be, indeed, merely for nought, and not for far worse than that!
By falling away from the gospel, ye not only lose the crown of confessorship: ye forfeit also your hope of your heavenly inheritance" (cf. Galatians 5:4). The conjunction καὶ is, confessedly, sometimes almost equivalent to "merely," "only," as e.
g. in Homer, 'Odyssey,' 1:58, ἱέμενος καὶ καπνὸν ἀποθρώσκοντα νοῆσαι ἧς γαίης, "Longing if only but to see the smoke leaping upward from his native land." But in the present case εἴ γε does not so readily suggest the last proposed suppletion of thought as it does the other.